Utopian Communities, Archaeology of

Author(s):  
Velasquez Verónica
Keyword(s):  
1990 ◽  
Vol 3 (1) ◽  
pp. 23-33 ◽  
Author(s):  
Richard A. Guzzo ◽  
Susan Abbott

Utopian communities and family firms share a fusion of family and work life. This article examines their similarities with regard to organizational ideals, mechanisms of commitment, and the exercise of authority.


1973 ◽  
Vol 60 (3) ◽  
pp. 797
Author(s):  
Robert Galbreath ◽  
Raymond Lee Muncy

Author(s):  
Andrew Pilsch

Chapter 2 discusses the "Superman Boom," a science fiction publishing phenomenon in the 1930s that coincided with the dawn of the Golden Age of SF. In addition to the fiction, this chapter documents the fan response that positioned SF readers as genetic supermen and inspired plans for fan utopian communities.


2000 ◽  
Vol 56 (3) ◽  
pp. 1-28 ◽  
Author(s):  
James Krippner-Martinez

Beyond a century, however, tradition is of no value. The pre-Hispanic Tarascans and those of a few generations ago are merged into “antepasados” and unless an historically known event is referred to, it is difficult to know to what period a tradition refers.—Ralph L. Beals, Pedro Carrasco, and Thomas McCorkle, 1944This article examines the emergence and transformation of the legendary Vasco de Quiroga from the eighteenth to the twentieth centuries. It argues that from the mid-eighteenth century onward Vasco de Quiroga has been transformed into a humanist icon due to the shifting needs of various “historical presents.” Today Vasco de Quiroga is remembered for the utopian communities he dreamed of establishing among the “Indians” of Michoacán, where he served as the first bishop from 1536-1565. However, the traditional image of Vasco de Quiroga as a saintly father figure who understood and was beloved by his Indian charges is best understood as an after-the-fact reconstruction rooted more in colonial discourse, creole perceptions and the formation of modern Mexican nationalism than the sixteenth-century past.


1974 ◽  
Vol 79 (1) ◽  
pp. 223
Author(s):  
Tamara K. Hareven ◽  
Raymond Lee Muncy

2015 ◽  
Vol 19 (1 and 2) ◽  
pp. 189-206
Author(s):  
Joscelyn Godwin

The occult revival of the later 19th century inherited Neoplatonic and Hermetic ideas of astral ascent and commerce with the planetary spirits, but felt obliged to square these with contemporary discoveries in astronomy. In the 1850s, Andrew Jackson Davis adapted Swedenborgian ideas into a semi-scientific cosmology that served as the norm for spiritualists. In the 1870s, occultism separated from spiritualism and made its own pact with science, with results visible in the works of Emma Hardinge Britten, H. P. Blavatsky, and the Hermetic Brotherhood of Luxor. Outside these well-known movements, Cyrus Teed, known as Koresh, taught that the earth is a concave sphere with the heavenly bodies at the center. His system revived the themes of astral immortality through ascesis and an alchemical relation of humans to a closed cosmos. It was the basis for one of America's more successful utopian communities, which outlasted Teed for more than 50 years.


1973 ◽  
Vol 12 (1) ◽  
pp. 89 ◽  
Author(s):  
Karen H. Stephan ◽  
G. Edward Stephan
Keyword(s):  

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